[Advaita-l] adhikara for jivanamukti

H S Chandramouli hschandramouli at gmail.com
Mon Sep 12 08:29:37 EDT 2022


On Fri, 22 Jul 2022, Bhaskar YR wrote

<<  I don't see bhAshyakAra anywhere saying ONLY sanyasi is eligible for
mOksha/Jeevan mukti.  Please let me know where should I refer  >>,

I did not respond earlier as I waited to see what references  Sri Jaldhar
Ji would furnish. I am  citing below some references in this context. I am
really not entering into any discussions on this issue as this has already
been discussed quite a few times, possibly with the same participants. But
I am not sure if the following references were cited earlier.

Aitareya Up  Introduction

<<  अविदुषापि मुमुक्षुणा पारिव्राज्यं कर्तव्यमेव ; तथा च ‘शान्तो दान्तः’ (बृ.
उ. ४ । ४ । २३)
 इत्यादिवचनं प्रमाणम् । शमदमादीनां चात्मदर्शनसाधनानामन्याश्रमेष्वनुपपत्तेः ।

<<   aviduShApi mumukShuNA pArivrAjyaM kartavyameva ; tathA cha ‘shAnto
dAntaH’ (bRRi. u. 4 | 4 | 23) ityAdivachanaM pramANam | shamadamAdInAM
chAtmadarshanasAdhanAnAmanyAshrameShvanupapatteH | >>

Translation (Swami Gambhirananda)  <<  And monasticism is obligatory even
for the unillumined soul that hankers after emancipation. With regards to
this matter, the sentence  ** Therefore he who knows thus becomes
self-controlled, calm etc (BU 4-4-23) can be cited as authoritative.
Beside, such means  for the Realization of the Self  as physical and mental
control etc are incompatible with other stages of life >>.

Mundaka Up Introduction

<<  न हि ब्रह्मात्मैकत्वदर्शनेन सह कर्म स्वप्नेऽपि सम्पादयितुं शक्यम् ;
विद्यायाः कालविशेषाभावादनियतनिमित्तत्वाच्च कालसङ्कोचानुपपत्तेः । यत्तु
गृहस्थेषु ब्रह्मविद्यासम्प्रदायकर्तृत्वादि लिङ्गं न तत्स्थितं न्यायं
बाधितुमुत्सहते ; न हि विधिशतेनापि तमःप्रकाशयोरेकत्र सद्भावः शक्यते कर्तुम् ,
किमुत लिङ्गैः केवलैरिति । >>

<<  na hi brahmAtmaikatvadarshanena saha karma svapne.api sampAdayituM
shakyam ; vidyAyAH kAlavisheShAbhAvAdaniyatanimittatvAchcha
kAlasa~NkochAnupapatteH | yattu gRRihastheShu
brahmavidyAsampradAyakartRRitvAdi li~NgaM na tatsthitaM nyAyaM
bAdhitumutsahate ; na hi vidhishatenApi tamaHprakAshayorekatra sadbhAvaH
shakyate kartum , kimuta li~NgaiH kevalairiti |  >>

There could be many more. I have presented only a few.

Bhaskar Ji may like to refer these portions of the Bhashya and decide for
himself if these are adequate .

[image: width=]

On Mon, Sep 12, 2022 at 11:18 AM Jaldhar H. Vyas via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> [Was: RE:  Bajanai sambradayam]
> On Fri, 22 Jul 2022, Bhaskar YR wrote:
> Sorry for the late response.  During Shravan masa my abhishek takes 2-3
> hours then we had Kevda Trij, Ganesh utsava, anant choudash, sharad
> purnima etc. and I'm just finding time again now.  I've changed the title
> as the subject has changed somewhat from the earlier topic.
> >>  For jeevanmukti karma tyAga (Ashrama sannyasa where sanyasi formally
> >>  takes the initiation and leaves yajnOpavita, veda karma etc.) or karma
> >>  phala tyAga rUpa sannyasa is must??
> Neither.  Remember we had discussed that the paramahamsa is an atyashrami,
> one who is beyond the four ashramas.  What does that mean?  Well, the
> vyavaharic world is run on the basis of samkalpa (intention.)  "I will do
> this" or "I will do that."  In a vidhi or in a contract etc. Samkalpa is
> formally stated but it can also be a mere thought maybe not even a fully
> conscious one.  Even the karmayogi who says "I will renounce the fruit of
> karma" or the karma sannyasi who says "I will renounce all actions" is
> expressing samkalpa.  But for the vidvan paramahamsa there is no
> intention, actionlessness is his very nature.
> Have you ever just slapped yourself in the face?  That's crazy right?  You
> never took a vow, "I will not slap myself in the face" it's just something
> that would never occur to you to do.  The paramahamsa also simply does not
> feel the need to act.
> At this point, one may ask what then is the point of sannyasa ashrama.  I
> think I've given the analogy before of when the municipality is doing
> roadwork, they put orange cones all around.  This is not for the benefit
> of workers digging the hole but so that unwary passers by do not
> accidently fall in.  The sannyasi is partly apart from society but also
> partly in it.  The sadhanas he does as a Vedantin are not necessarily
> appropriate for all.  Society has temptations which may cause him to
> deviate from his sadhana.  The customs of sannyasa remind both sides of
> their difference.
> >>  sannyasa only dvija-s are eligible, only brAhmaNa-s can take Ashrama
> >>  sannyasa at one place and at other place both brAhmaNa & kshatriya are
> >>  eligible to take Ashrama sannyasa says bhAshyakAra and dvija-s who
> >>  take sannyasa are eligible for mOksha / Jeevan mukti that means moksha
> >>  will become AshramAdheena unlike avidyA nivrutti and by this sUdra-s
> >>  like vidhura, strees like gArgi, atyaashrami-s like raikva,
> >>  vAchaknavi, kings-s like janaka are not eligible for mOksha.  Geeta
> >>  bhAshya categorically insist on the importance of Ashrama sannyasa
> >>  (karma tyAga) and at various other places also it has been said
> >>  sannyasa is the most conducive Ashrama for doing the jnana sAdhana but
> >>  I don't see bhAshyakAra anywhere saying ONLY sanyasi is eligible for
> >>  mOksha/Jeevan mukti.
> >  Please let me know where should I refer.
> It is best to refer to history and the living tradition to see how
> eligibility is carried out in practice.  We have instances of orders who
> only accept Brahmana males but also instance of women, dvijetara etc.
> being accepted in other places.
> My personal opinion is that it is highly unlikely that one who is not a
> shrotriya Brahmana male will be able to achieve jivanmukti.  But unlikely
> does not mean impossible.  Anyone who has inclinations towards moksha
> should be encouraged to atleast try and if they fail in this life, there
> will be plenty of time in future lives.
> --
> Jaldhar H. Vyas <jaldhar at braincells.com>
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